Good afternoon. I start to talk on the section of purifying one's own mind. This is a very short section. Purifying of one's own mind means the self of not doing. It is the purification of not doing. It is the it of the self. It is the mind of the self. It is the it of not doing. It is the mind of not doing. It is the mind of doing. It is the purity of doing.

[01:02]

It is the it of doing. It is the self of doing. For this reason, it is said that this is the teaching of all Buddhas. So-called old Buddhas are, in some cases, like Maheshwaras. Although there are same-ness and differences among Maheshwaras, not all the Maheshwaras are Buddhas. Although Buddhas are like the wheel-turning king, not all wheel-turning kings are Buddhas. We should endeavor to study such a principle. If we do not learn how Buddhas should be, even if we seem to be fruitlessly enduring hardship, we are only ordinary beings experiencing suffering.

[02:04]

We are not practicing the Buddha way. Not doing, undoing. are like the matter of the donkey has not yet left but the horse has arrived. The original word in the translation of this word for purifying one's own mind is ji, jo, go, i. Ji means self, or it can be naturally.

[03:08]

or of itself. And 浄 is to be pure, or as a verb purify, or noun purification, or clean. means know that, and go is it, it or its, and e is mind or thought. As a Buddhist term, this e is used as a translation of manas, means thinking mind. Or in the Yogacara philosophy, this is ego consciousness, the seventh consciousness.

[04:20]

But here, this verse is much earlier than the Yogacara. It's as old as Shakyamuni Buddha. So we don't need to consider such a classification. of the mind. This is just a mind. And what Dogen is saying here does not make sense to me. I mean, I'm not sure whether he wants to say something or not. And he said, purifying of one's own mind, purifying of one's own mind. Jijo goi means the self of not doing.

[05:29]

Not doing is maksa. Not doing. So he said, the self, this self, this ji is a ji of maksa, not doing. And self is actually of not doing, and it's a purification of not being. This jo is also not doing. And it is the it of the self. This go also means the self. And it is the it of not doing. Let's see. It's the mind of the self. So this go means self, and this in, mind, also is the self.

[06:36]

And it is the go of not doing or maksa and ii of not doing. So basically what means this your going means not doing and it's all about this self. And next line he said it's the mind mind of doing, doing is bugyo, from the second line. Bugyo, It's the mind of bugyo, and purity of bugyo, and goal of bugyo, and self of bugyo.

[07:39]

So that's all he says. And he said, for this reason, it is said that this is a teaching of all Buddhas. In the first lecture of this Genzoe, I talked about the two interpretations of original verse from Dhammapada. One is, you know, first two lines is about good and bad. That is dichotomy. and buddha said we should not do evil and we should do good and this is about uh to be born in the heaven and to go to heaven this is the origin sansana

[08:49]

And the third line, Jijo Goi, is purifying one's mind means wishes not going to neither good nor bad or evil. That means we should go beyond good and bad. And that is nirvana. And I introduce two kind of teaching from Dhammapada. One is about doing good and not doing evil. And another is going beyond good and evil. That is one kind of a traditional interpretation of this class. One side of Buddhist teaching is ethics or morality of not doing evil and doing good, and another side of Buddhist teaching

[09:52]

mainly for monks, is we should go beyond good and bad. That is nirvana. We should go beyond any dichotomies. I wonder if the classical Chinese would translate as mind and also translate as idea. This one, i? Idea. I didn't use the idea. Oh, idea. So it's not thinking itself, but it is something which is thought. Conceptual thought. Purifying one's conceptual thought. Well, that actually makes it more confusing. Yes. But this would be in respect of getting beyond the idea of good and bad. Anyway, if we interpret discourse in this way, one is kind of...

[10:56]

negative, good and bad, and there is absolute going beyond good and bad. This going beyond good and bad means we should do good and not do evil, and yet we should not cling to that discrimination. Of course, all Buddhists, including laypeople and monks, should not do evil. Buddha requested monks to keep Ginias. That is a much stricter code of ethics in order to go beyond good and bad. That means we should do good and we should not do evil without clinging to good and evil. That is how to go beyond good and evil. So go beyond good and evil doesn't mean we can do either good or evil, or we can ignore such a distinction of good and evil, or we can do anything we want.

[12:09]

That is not what going beyond good and evil means. That is one possible interpretation of this verse. And another possible interpretation I introduce is as I read verse one, first and second from Dhammapada. Let me read it again. What we are today comes from our thoughts of yesterday. And our present thought builds our life of tomorrow. Our life is the creation of our mind. So mind is the basis of our good and evil actions. So if a man speaks or acts with an impure mind, suffering follows him.

[13:12]

as the wheel of the cart follows the beast that draws the cart. So this impure mind is a source of evil actions. This impure mind means three poisonous minds, greed, anger or hatred, and ignorance. because these three minds, or impure mind, is a source of evil actions, and that is a cause of suffering within samsara. And second verse, what we are today comes from our thought of yesterday, and our present thought builds our life of tomorrow. Our life is the creation of our mind. If a man speaks or acts with a pure mind, joy follows him as his own shadow.

[14:18]

So again, pure mind is our mind free from the poisonous mind. If our mind is pure, we can do good deeds, we can avoid evil deeds, then our life becomes joy, that is free from samsara, suffering of samsara or dukkha. So in this case, purifying one's mind is not going beyond good and bad, but because mind is a cause of good and bad actions, we should purify our mind. That means we should become free from the poisonous mind. I think these are two possible traditional interpretations of this one verse. And I think important point of this writing by Dogen about this verse is what he want to say.

[15:28]

That is his point about this not doing evil and do good and purify your mind. And he discussed extensively about not doing evil and less extensively about doing good and this part is very short only three four five sentences this is a kind of a question to me why he didn't say much about this purifying the mind In order to talk about this, I'd like to introduce one story from a transmission

[16:30]

of light written by Keizan Zenji. Keizan was a fourth generation from Dogen and he gave three of Dharma talks on each ancestor from Shakyamuni Buddha until his own teacher, Tetsugikai. and he introduced the story of enlightenment experience of each ancestor. And this is about Dogen Zenji's teacher, Tendo Nyojo Zenji, about purification. Before talking about his story, We need to understand the meaning of his name.

[17:50]

His name was Nyojo in Japanese. Nyo means such or like. And this is as Chinese translation for ta-ta-ta means as it is-ness or such-ness. And jo is the same jo, pure or purity. His name is a kind of a key point of this story. The main case is as follows.

[18:58]

The 50th Patriarch was Priest Tientong Lu Jin. Lu Jin is the Chinese pronunciation of his name. Nyo is Lu and Zho is Jin, Lu Jin. And Tien Tong is the name of the temple he was the abbot when Dogen Zenji practiced with Nyo Zho. So the 50th patriarch was priest Tien Tong Lu Jin. He studied with Shuedo. Shuedo is Setsho in Japanese, Setsho Chikan Daisho, if you memorize the lineage of our lineage. And Shuedo Setsho asked him, Disciple Mujin,

[20:01]

How can something that has never been soiled be cleansed or cleaned? The master spent more than a year on this question. Suddenly, he was awakened and said, I have hit upon that which is not soiled. This is a kind of a summary of a longer story. The story is as follows. The master was a native of Ning Chao. His initiatory name was Lu Jin or Niu Zhou. After the age of 17, I think this is a mistake, this should be 19, He abandoned doctrinal studies.

[21:03]

That means before that he studied Buddhist teachings, not practicing them. But he abandoned doctrinal studies and started to practice them when he was 19 years old. It seems first he practiced with Rinzai Zen Masters. Then finally he started to practice this Soto Master Shredo or Setsho Jikan. He joined Shredo's community and spent a year there, so he was still a new person. He always excelled in the Zen. So he really practiced the Zen wholeheartedly. Once he asked to be the sanitation officer.

[22:07]

What is sanitation officer? Yeah. In original word, jo-to or jo-cho. So again, same word. Tō means heaven. Jō tō means the name of the work, the job within the monastery, the person who cleans the toilet. Nyojo asked his teacher or the abbot, you know, I want to become Jyoto. Then Suedo, the abbot, asked him, how can something that was never been sawed be claimed?

[23:14]

So the job of Joe To is to clean the toilet. So his question is, If you think toilet is not clean, is not pure, so as your practice, as a service for the community, if we want to clean something or purify that is not pure, then you need the Dharma. So how can something that has never been soiled be cleaned? If you can answer that, then I'll appoint you to be the sanitation officer. If you really understand how to clean or purify that is never defiled, then I'll let you serve as a Jyoto.

[24:26]

Then the master was at a loss. He couldn't answer anything. After several months, he still had no answer. Once Shuedo invited him to his quarters and asked him, Do you have an answer for our earlier discussion?" So after several months, the abbot asked Nyojo again, did you understand what this means, to purify that is never impure? The master was still unable to answer, so he couldn't say anything. And again, Shweddo asked, how can something that has never been soiled be cleaned?

[25:35]

And the master did not answer for more than a year. So the abbot keeps asking, how do you clean that is never defiled? More than one year. Again, Shweddo asked, can you answer? The master still could not answer. So it took him a long time. Shweddo said, if you can climb out of your old rut, rut, r-u-t, you will be free. then you will be able to answer. So in order to find this answer, you need to climb out of your old rut or nest. Hearing this, the Master investigated with all his strength and determination.

[26:47]

One day he was suddenly awakened. Somehow he was suddenly awakened. He went to Shredo's quarters and told him, I can answer. Shredo said, this time say it. The master said, I have hit upon that which is not soiled." That means ideally met with that thing which is never soiled. Even before he finished speaking, Shreddo hit him. The master broke out in sweat and bowed. Then Shreddo gave him his approval. This is the story. And then within Sōtō Zen tradition, this story, or Shōakumakusa is interpreted, always this story was quote.

[28:03]

Although this story is later than Dōgen. And it seems this story is made up by Keizan. I mean, there's no such evidence Nyojo had such question and answer with his teacher. No one told about this story, even Dogen. And this story never appeared in any other text but Denkoroku. There's no text in China, never talked about this story. And according to Nyozo's biography, that is a part of the so-called Mojo Goroku, the recorded sayings of Tendo Nyojo.

[29:16]

It said, he was dying until he really faced his death. He never told or publicized who was his teacher, from whom he received transmission. So scholars think Myojo should never told that kind of experience even to his disciples. So, I'm pretty sure this story is made up by Keizan. And also, only in Denkoroku, the story of Dogenzen's enlightenment, so-called dropping of Podium 9, appeared. I'm pretty sure that story also made up by Keizan in order to explain the, how can I say, so-called enlightenment experience of all the ancestors.

[30:26]

Because Dogen Zen himself never talked about such experience he had. about his own, you know, dropping of body and mind. That the things he recorded about dropping of body and mind is his conversation, questions and answer between Dogen and Nyojo. And it takes more than a few times, and they really discuss in detail. So it's not like a one-time experience. When he was sitting, Nyojo was walking, and the person next to him was sleeping, and Nyojo hit that person and shouting. That then is the opening of body and mind. But you do if you just simply sleep. Then somehow Dogen awakened, same as Myojo suddenly awakened.

[31:33]

This kind of enlightenment story is not so, how can I say, well connected with Dogen's teaching. So I think these are the made-up stories by Keizan. Anyway, the point of this story in Deng Kuo-lok about Nyojo's experience, enlightenment, is purify which is never impure. I think that point is, I think, exactly what Dogen wants to say in Showa Komakusa in this writing. I mean, for him, you know,

[32:36]

That is the basis he was discussing about this good and evil. That's why he said good is in equal and evil is in equal. There's no such distinction or dichotomies and that means the purity and that entire network of interdependent origination, sometimes Dogen calls that is a mountain, and in which all of us are coming and going. This entirety of interdependent origination throughout space and time, this is reality of all beings, and this reality of all beings is itself anuttara samyaksambodhi or supreme awakening in which there is no such distinction between purity and impurity, or purity and defilement, or good and bad, samsara and nirvana.

[34:11]

because those are all part of this network. That means this network itself cannot be soiled, cannot be defiled, because the soil or dust or defilement can be part of this. and there is no so-called dust which can come and defile this entirety. So I think what Dogen wants to say is that we are within that mountain, and awakening to that reality is purify our mind. And actually, when we awaken to that reality, that means we are part of it.

[35:13]

So, in that sense, that is purifying, but is never impure. Our practice is awakening to the awakening. Our practice is manifesting which is never hidden. Does it make sense? I'm not sure. Anyway, that is the fact Dogen said in Genjo Koan, Manifestation of Koan or Absolute Reality. Our practice is not to open our eyes to some so-called reality or truth that is hidden until that time. But as he said in Tendo Kyokun, the reality is never hidden.

[36:17]

Nothing can be hidden. It's always in front of us. So it's not a matter of we need to find it through certain so-called enlightenment experience, but our practice is awakened to that reality we are already in. We are born within that reality and living within that reality and make mistakes in that reality and we are deluded in that reality and we die within that reality. So delusion is of course within that reality. and we keep awakening to that reality which is never hidden. So Uchida Noroshi often always said, when we use the word awakening, this doesn't mean now until so far we have been sleeping and dreaming, and finally our eyes open, we wake up,

[37:35]

And we start to see the reality instead of dream. That is not awakening in Buddhist term or as Buddhadharma means. But awakening is not awakening of this deluded or saluting person. He always said, the reality of all beings awakened to the reality of all beings itself. So there's no subject-object separation. And that is what we do in our Dazen. Dazen is not a method that sleeping person wake up and see the reality. But we are sitting and put our entire body and mind on the ground of this reality. that is beyond good and bad, beyond defilement and purity.

[38:43]

And that is how we manifest this koan through our body and mind. So in that sense, our practice is a trify, something which is never defiled. So cleaning the toilet does not mean because toilet is dirty or spoiled, you know, we have to clean. If that is the meaning of purification or cleaning, when the toilet is not dirty, we don't need to clean. Only when we feel toilet is dirty, we have to clean. But our practice is not only when we feel I'm dirty. We need to practice always whether our body and mind is.

[39:49]

dirty or not dirty, we keep practice. So our practice is not a method of cleaning, cleaning because our body and mind is defiled. So in that sense, Dogen's approach to this verse, not to do anything evil, doing everything good and purify one's own mind, is different from either interpretation of the Pali verse. there's no kind of separation between good and bad and beyond good and bad.

[40:56]

As he said, good and bad is not doing evil or not to do evil. is what we hear when we listen to the teaching of Anuttara Samyak Sambodhi, that is what he said in the section of not doing evil. So not doing evil is not our kind of a self-power effort, you know, making distinction between good and evil, and we have to make choice to do good, and we have to make effort not to do evil. But when we awaken to this reality, the teaching of this reality, absolute reality, sounds like not to do anything evil.

[41:58]

That is what Dogen said, and that is our practice. When we awaken to that absolute reality, as Dogen said, all evil deeds become not doing or maksa. And we take a vow to practice in that attitude. keep awakening to this reality and try to manifest this reality within our life, then our life naturally becomes not doing evil. That is how I think Dogen Zenji interpreted this verse. Does it make sense? Yes?

[42:59]

Good. Okay, next. So, for this reading, it is said that this is the teaching of all Buddhas. This is not only teaching, but this is the teaching, practice, and the verification of all the Buddhas. So this is not a teaching from enlightened Buddhas to us deluded human beings that because you are not yet awakened to that reality, you have to be careful not to do evil. But this is what has been done by all Buddhas. So because we wish to be a Buddha's disciple, a student, we try to follow the lifestyle of Buddhas. That's what this is the teaching of all Buddhas means.

[44:03]

So-called old Buddhas are, in some cases, like Maheshwara's. Although there are sameness and differences among Maheshwaras, not all the Maheshwaras are Buddhas. I really don't understand what this means, but according to commentaries, this means Maheshwara is the king of the three or triple world. Truthful world means world of desire, world of material, and world of non-material or karma. I don't have time to discuss in detail about those things. And it says this Maheshwara, the emperor of the triple world, it said has three bodies, similar like a dharma body, dharmakaya, sambhogakaya, and nirvanakaya.

[45:19]

So it's partly similar with Buddhas, but in Dogen Seibu, Shigera are not Buddhas. We returning kings are the same. It says Buddha has 32 certain particular forms in his body. If you are interested in what are those 32, please check Buddhist dictionary. It's kind of strange thing. And yeah, it's something like a Buddha's tongue can reach the forehead. And it's not only Buddha's, but also we turning kings have the same 32 marks. But Dogen pointed, we turning kings are not Buddhas.

[46:36]

So basically what he's saying is we should understand what Buddhas means. Buddhas are not 13 particular forms or even the three bodies, but this is Buddha. This is Dharmakaya and Nirmanakaya, kind of very unique. understanding of what Buddha is. We should endeavor to study such a principle. If we do not learn how Buddhas should be, even if we seem to be fruitlessly enduring hardship to practice in a Buddha's way, we are only ordinary beings experiencing suffering we are not practicing the Buddha way. So we should really understand what Buddhas are and what Buddhas practice means.

[47:42]

And the last sentence in this section is, Not doing and doing are like the matter of the donkey has The matter of the donkey has not yet left, but the horse has arrived. This not doing is maksa and doing is bugyo. So shwak maksa and shuzen bugyo, not doing of evil and doing of good. The matter of the donkey has not yet left, but the matter of the horse has already arrived. This is kind of a common expression in Zen literature. Donkey and horse are similar living beings, but from a human point of view, horses are superior to donkeys.

[48:55]

Horses are larger and can run faster and are much more useful. and donkey are not so useful. So donkey and horse are used as a kind of analogy of deluded human beings and enlightened persons. or delusion and enlightenment, these are basically the same, but somehow different. Or another word can be a karmic self and a universal self. Karmic self means, you know, we are a collection of past experiences. So we are a collection of karmas, accumulation of causes and conditions.

[50:02]

Because I have certain karma, that means I have certain particular experiences in my life. You know, I think in this way and I behave in this way. because I was born in Japan, and my first language was Japanese, still is Japanese, so I'm still thinking in Japanese. But somehow I live in this country, America, and people don't understand Japanese, so I have to speak in English. So thinking in Japanese and talking in English is my karma. And this is a very difficult karma. But this is how I have to live, using this body and mind, using my own particular karma. Somehow I have to use this karma to practice and express dharma.

[51:08]

So I'm like a donkey. but somehow using this donkey's body and mind, if my talk and if my understanding and if my practice is really expressing this entire total reality, This donkey's body is expressing this universal, formless, boundless reality through this limited donkey's body. So if we are really awakened to that reality and try to express that reality, before donkey has left, horse has arrived. This is the meaning, expression that means In order to practice, awaken to the reality and practice and express the reality, we don't need to throw our donkey's body away.

[52:24]

We don't need to give up my karma. And this is only tool I can use. This donkey's body is only tool I can use to express this universal boundless reality. So, what Dogen is saying here is this not doing of evil, or maksa, or shwak maksa, and doing of good, or good deeds, or bugyo. Both maksa and bugyo are, you know, the way a donkey functions as a horse, or donkey and horse are Those are there within this practice of not doing and doing, or maksa and bugyo.

[53:27]

Those are there. I think that is what he's saying. I'm not sure, but at least this is my understanding at this moment. So my understanding may change any time. So please don't believe what I'm saying. But please think and try to understand by your own what Dogen is saying. And that is how we study Shobo Gendo. and how we deepen our understanding of what Dogen really wants to say. I have been studying and practicing Dogen's teachings for about 35 years. My understanding has been changing almost always. So this is only

[54:30]

temporal understanding. So my understanding may change next time I talk on the same writing. So please study and try to understand what he's saying using these strange expressions. That is how we deepen our understanding and practice. Okay, because we only have one more lecture, I need to go further. We still have a quite long section that is about the question and answer between in Japanese, Chōka Dōrin and Hakurakuten or Hakukyoin. This is a kind of a very famous koan story, so I think you already know the story.

[55:40]

This is a story about a Zen master whose name was Chōka Dōrin. And a layperson whose name was Haku Kyo-i or Haku Rakuten. Haku Kyo-i or Haku Rakuten is still a very well-known Chinese poet and also a government officer. All Chinese government officers should be a poet. Otherwise, they couldn't become a government officer. Anyway. Tsoka Dorin, this is a martyr.

[56:46]

was in the lineage of so-called Gozo shu. Do you know Gozo shu? Gozo means ox head, ox head school. This school is kind of a branch of Zen school from the fourth ancestor, Daidoshin Daisho. Right? Third? Fourth? I think fourth. And the fifth is Daiman Konin Daisho. And the fifth Daiman Konin is a teacher of six ancestors, Huinan.

[57:55]

And this Godshu, Ox Head School, is divided, separated from this kind of mainstream Zen at the time of the fourth ancestor. After he taught Fifth Ancestor, he went to Samui and found a practitioner whose name was Hou Yu. And this person was called Gozu Houyou. Gozu is the name of the mountain where this person lived. That's why his school was called Gozu Shū. Anyway, this Chōka Dōrin, is I think seventh generation from Gozo Hōyū.

[59:02]

Anyway, he lived from 741, the date is in this text, 741 to 824. So he's, I think, about the same generation with people like Sekito and Buffalo's disciples, like Hyakujo, Ekai, Nansen, all those people. So 8th to 9th century. And it said, the master then visited the 13th temple and found a big pine tree, a huge pine tree, on which the 13th dad had a nest.

[60:08]

and somehow he made decision to live next to the bird on the tree. That's why his name was Chōka. Chōka or Gyaoke literally means bird's nest. because he lived next to bad mess. So he was living on that tree. And so when Chōka Dōrin was living on the tree, this layperson, Hakukyo-i, visited. Hakukyo-i was the governor of that area, that province.

[61:11]

Somehow Hakukyo-i heard the reputation of this strange master. and visited this, you know, bird nest. And he was also, Haku Kyo-yu was a lay practitioner of Zen, and his teacher was the Master Bukko Nyoman. Bukkō Nyōmon was Mazu, or Baso's disciple. So within the lineage, Hakukyōi is a Dharma grandson of Baso Dōi. That is what Dōgen said in the first two sentences. Dogen Zenji only quote one question and answer, that is, what is the essential meaning of the Dharma?

[62:18]

Then Dōrin said, do not do anything evil, do everything good. Then Hakukyo said, if it is so, even a three-year-old child can express it. Then Dorin said, a three-year-old child can say so, but an 80-year-old person cannot practice it. Before this question and answer, there's another one, and that is also kind of interesting. So when Hakukyo visited this bird nest, the Zen master was sitting on the tree. And Hakukyo, the governor, said, it's dangerous to live in such a place.

[63:25]

Then the master said, you are more dangerous. Your life is much more dangerous. The world is underneath you, the firewood are burning. Does it make sense? That means you are living with them. And your life as a government officer in a world of politics is much more dangerous. And the original word Dorin used in the text is the nature of consciousness. I think this means karmic consciousness does not stop. It keeps going. And that is more dangerous than living on the tree.

[64:32]

Then in the original story in Keitoku Dentoroku, then Hakkyo asked, if so, so that means teach me how can I live more safely. That is a safe way of life. If my way of life is dangerous. That is the meaning of this question, what is the essence of the Dharma, or essential meaning of this Dharma, of the Dharma. Then Doreen said, not doing any evil and do everything good. You know, that first two lines of this verse. Then the rest of the questions are answered the same as the Dogen quote.

[65:46]

So this is the story. So basically what this story means is this teaching of don't do anything evil and practice everything good is very simple teaching. Even a three-year-old child can say and understand such a teaching. If that is an essential teaching of Buddhadharma, why do we have to study it? I already know it. A government officer should be also a student of Confucius' teaching and a poet. everything important about Chinese so-called philosophy.

[66:53]

In order to become a government officer, everyone needs to take a kind of examination called kakyō. That examination was very difficult. In order to pass that examination, people had to study so hard, almost everything. So basically what Hakukyo is saying is, I already know such a thing. That is the main reason. Then Dori, the master said, a three-year-old boy or child can say this teaching, but even an 80-year-old person cannot really practice it, practice this teaching.

[68:03]

So the point is why this simple teaching, not doing any evil and practice everything good, can be the essential teaching of entire Buddhism. And this verse, as it is said, the general precept of all seven Buddhas, And the verse itself says this is a teaching of all Buddhas. So this is really essential teaching of all Buddhas. So the point of this story is why such a simple teaching can be essence of entire Buddhist teaching. And that is what Dogen has been discussing in this writing so far. And first, Dogen Zenjig.

[69:20]

kind of a comment about Hakukyo-i's understanding, and he criticized that Hakukyo-i didn't understand the point of the Zen master. Truly, Hakukyo-i was a descendant of the General Haku, so he was a descendant of a well-known kind of a military person. in his family lineage. An unprecedented great poet, he was still considered to be one of the greatest poets in China. And people called him a man of letters for the 24 lifetimes. I don't really understand what this means. It seems like this person has been a poet for 24 lifetimes.

[70:25]

or another interpretation is he was one of the 24 greatest poets in China. I don't know if it is correct. And he was sometimes called Manjushri, sometimes called Maitreya. I don't know if it's true or not. And his name was well known and he dominated the world of literature. So he was really well known and respected poet. And even in Japan, his collection of his poems and writings were used as a text to study Chinese literature. But Dogen said, nevertheless, he was a beginner and a late learner in the Buddha way.

[71:37]

That means he didn't really understand what Buddha way is. Moreover, it seems that he had not seen the essential teaching of not doing of any evil, doing of all good deeds, even in his dream. Kyo-I thought that Dorin simply recognized the preference of being mind, Ushin, and said not to do anything evil, do everything good. This means the preference of being mind. Maybe this is not a good translation. The original expression is shukō. shu means to go and ko means to go to certain direction.

[72:56]

So shuko means kind of to go towards certain direction as a result of making choice. And this being mind is Ushin. Of course, Ushin is an opposition of Mushin. Mushin is without kind of a discriminating mind. So Ushin is discriminating mind. So because with the other kind of making choice to go this way instead of that way, based on discriminating mind, Dogen is saying, kyo is thought that the master's teaching of not doing evil and doing of all good is a kind of making choice.

[74:10]

Instead of doing evil, we should do good. as a kind of a calculating mind. If we do good, we will have received a good result or good reward. If we do evil things, we will receive evil or bad or painful result. So as a kind of a calculation, to do good is better than to do bad. So we have to do good. Not I think that the common understanding of this kind of ethical or moralistic teaching and even within Buddhism, you know, It's commonly taught, if you do good things, you can be born in heaven, so you should do good things. And if you do evil things, you need to go to hell, so you should not do evil things.

[75:19]

I think common teachings within Buddhist countries, I think in Christianity, they did the same thing, I think. And Dogen's criticism against Hakukyo-i was, Kyo-i understood Dorin's teaching of this not doing evil and doing good on that level. So he did not know and had not heard of the principle that not doing evil and doing good is both from ancient times and also always fresh teaching in Buddhadharma. This is very old, as old as Buddhism, and yet it is always fresh, always new teaching.

[76:22]

He spoke in this way because he had no experience in Buddhadharma. This he is Hakkyon, and he did not have the strength of Buddhadharma. I think this is a good place to stop. The rest of this writing, he tried to, how can I say, make it clear the point of the Hakukyo's mistakes. And the fact is a correct understanding about this teaching of not doing evil and doing good. So hopefully, we can finish this tomorrow.

[77:27]

Any question, please? Under the purification of 109 for your first wheel-turning kinks, what would that be? I think I had that sign before. In India, it says the wheel or chakra refer to certain weapon only by the great king have. I think it's like a chariot, you know, with the fish, you know, they can conquer all enemies. That is the meaning of this weave, kind of as a weapon. And when Buddha was born, Shakyamuni Buddha was born, it said,

[78:36]

someone, some kind of a religious person came who could tell the future of the baby. And when he saw baby Buddha, he saw this person might be the re-returning king. That king conquered and governed the entire world. So if this baby stays at home, he will become a will-turning king. If he left home and became a religious practitioner, he will become Buddha. So Buddha's teaching is called Dharma Wheel instead of a weapon to conquer enemy. Buddha's teaching is a kind of a weapon to conquer delusions or suffering.

[79:47]

So this will-turning king is kind of a legendary king in India. Any questions? OK, thank you.

[80:20]

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